戊二、合释能受所受
E2: Combined Explanation [On] Those Able [To] Receive [And] That Received
又二：初、约五根五尘明受用，次、约耳根声尘明受用。
Also [In] Two [Parts]: First, Restricted [To The] Five Roots’ Five Dusts’ Explanation, [Of Those] Received [And] Used Benefits, Next, Restricted [To] Ear Root’s Sound Dust’s Explanation, [Of Those] Received [And] Used Benefits.
己初、约五根五尘明受用
F1: Restricted [To The] Five Roots’ Five Dusts’ Explanation, [Of Those] Received [And] Used Benefits
又二：初、正明，二、结示。
Also [In] Two [Parts]: First, Main Explanation, Second, Conclusive Guidance.
庚初、正明
G1: Main Explanation
【经】: 又舍利弗，彼佛国土常作天乐，黄金为地。昼夜六时，雨天曼陀罗华。其土众生，常以清旦，各以衣裓，盛众妙华，供养他方十万亿佛。即以食时，还到本国，饭食经行。
[Sūtra]: Moreover, Śāriputra, that Buddha Land constantly plays heavenly music, [with] gold as ground. Day [and] night, [during the] six periods, raining [from the] sky [are] Māndarāva flowers. That land’s sentient beings, constantly in early mornings, each with [their] clothes’ lapels, fill many wonderful flowers, [to] make offerings [to] other directions’ hundred thousand koṭis [of] Buddhas. Promptly by mealtime, [they] return to [the] original land, [to] eat [and do] walking meditation.
[Note 1: Gold adorns the ground below (下严金地). Music and raining flowers adorn the sky above (上严空界), and that in between (中间).]
【解】: 「乐」是声尘，「地」是色尘，「华」是色香二尘，「食」是味尘，盛华、散华、「经行」是触尘。
[Explanation]: ‘Music’ is [of the] sound dust. [The] ‘ground’ is [of the] form dust. ‘Flowers’ are [of the] form’s [and] smell’s two dusts. ‘Eat[ing]’ is [of the] taste dust. Filling [with] flowers, scattering flowers [and] ‘walking meditation’ are [of the] touch dust.
众生五根对五可知。
Sentient beings’ five roots match [the] five [dusts that] can [be] known.
「常作」者，即「六时」也。
That ‘constant playing’, is the same as [during the] ‘six periods’.
「黄金为地」者，七宝所严地界，体是黄金也。
That ‘gold as ground’, [is with] seven treasures that adorn [the] earth element, [with] essence [that] is gold.
日分初、中、后，名昼三时，
Day [is] divided [into the] first, middle [and] later [parts], named [as] day’s three periods.
夜分初、中、后，名夜三时，
Night [is] divided [into the] first, middle [and] later [parts], named [as] night’s three periods,
故云「昼夜六时」。
Thus called ‘day [and] night, [during the] six periods’.
然彼土依正各有光明，不假日月，安分昼夜？
However, [as] that land’s Circumstantial [and] Direct [Rewards] each has bright light, not needing [the] sun [and] moon, how [is there] dividing [into] day [and] night?
且顺此方假说分际耳。
Thus, [this is for] according [to] this place, provisionally spoken only, divided [into] intervals.
「曼陀罗」，此云「适意」，又云「白华」。
[Of] ‘Māndarāva’ [flowers], these [are] called ‘Agreeable’, also called ‘White Flowers’.
「衣裓」，是盛华器。
[Of] ‘clothes’ lapels’, [these] are receptacles [for] filling flowers.
「众妙华」，明非曼陀罗一种，应如《妙经》四华，表四因位。
[Of] ‘many wonderful flowers’, [this] explains [that it is] not [just with] Māndarāva [flowers as] one kind, [and] should [be] like [the] Wonderful [‘Dharma Lotus] Sūtra’s four flowers, [that] express [the] Four Causative Positions.
[Note 2:
Four Flowers (四华):
(1) Māndarāva (Agreeable) Flower (曼陀罗[适意]华)
(2) Mahāmāndarāva (Great Agreeable) Flower (摩诃曼陀罗[大适意]华)
(3) Mañjūṣaka (Gentle [And] Soft) Flower (曼殊沙[柔软]华)
(4) Mahāmañjūṣaka (Great Gentle [And] Soft) Flower (摩诃曼殊沙[大柔软]华)
Four Causative Positions (四因位):
(1) Ten Abodes (十住)
(2) Ten Practices (十行)
(3) Ten Dedications (十回向)
(4) Ten Grounds (十地)]
「供养他方佛」，表真因会趋极果，果德无不遍也。
‘Make offerings [to] other directions’ Buddhas’, expresses [the] true cause [that] will incline [towards the] ultimate fruit [of Buddhahood, with the] fruit’s virtues nowhere not pervaded.
且据娑婆言「十万亿佛」，意显生极乐已，还供释迦、弥勒，皆不难耳。
Moreover, according [to the] Sahā World speaking [of] ‘hundred thousand koṭis [of] Buddhas’, [those with] minds manifesting birth [in the Land Of] Ultimate Bliss already, still [are able to] make offerings [to] Śākyamuni [Buddha], Maitreya [Bodhisattva and others], all without difficulty.
若阿弥神力所加，何远不到哉？
If [by] Āmítuófó’s supernormal power as blessed, how [can the] far not [be] reached?
「食时」，即「清旦」，故云「即以」。
‘Mealtime’, is the same as ‘early morning’, thus called ‘promptly by’.
明其神足不可思议，不离彼土，常遍十方，不假逾时回还也。
[This] explains that [the power of] supernormal [travel is] inconceivable, not leaving that land, [yet] often everywhere [in the] ten directions, not needing [a] short time to return.
此文显极乐一声、一尘、一刹那，乃至跨步弹指，悉与十方三宝贯彻无碍。
This text reveals [that with the Land Of] Ultimate Bliss’ each sound [and] each [other] dust, [in] each kṣaṇa [i.e. instant], and even taking [a striding] step [in a] fingersnap, all [are] with [the] ten directions’ Triple Gem throughout, without obstacles.
又显在娑婆则浊重恶障，与极乐不隔而隔；
Also, revealing [that] in [the] Sahā World, [is] thus [with] defilements heavy [and] evil obstacles, with [the Land Of] Ultimate Bliss, [it is] not separate yet separate.
生极乐则功德甚深，与娑婆隔而不隔也。
Birth [in the Land Of] Ultimate Bliss thus [has] meritorious virtues extremely profound, with [the] Sahā World, [it is] separate yet not separate.
「饭食经行」者，念食食至，不假安排；食毕钵去，不劳举拭。
[Of] those [who] ‘eat [and do] walking meditation’, [when] mindful [of] food, food arrives, not needing arrangement. [With] eating completed, [the] bowls disappear, not exhausting raising [and] wiping [of them].
但经行金地，华乐娱乐，任运进修而已。
However, [with] walking meditation [upon] gold land, [although with] flowers [and] music entertaining, [they] allow natural advancing [in] cultivation only.
庚二、结示
H2: Conclusive Guidance
【经】: 舍利弗，极乐国土成就如是功德庄严。
[Sūtra]: Śāriputra, [the] Land [Of] Ultimate Bliss [is] accomplished [with] such meritorious virtues’ adornments.
– 净土宗九祖澫益大师
《佛说阿弥陀经要解》
– Pure Land Tradition’s 9th Patriarch Great Master Ǒuyì
(Essential Explanation [Of The] Sūtra [In Which The] Buddha Speaks [Of] Amitā[bha] Buddha)
Namo Amituofo: Translation and notes by Shen Shi’an
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《佛说阿弥陀经要解》全英译
Complete English Translation Of ‘The Essential Explanation On The Amitābha Sūtra As Spoken By The Buddha’
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